• 프린팅코리아
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• s.15
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• pp.36-40
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• 2003

박호군 과학기술부 장관은 최근 정보통신부 직원들을 상대로'복합화.융합화하는 과학기술과 정책융합'이라는 제목의 특강을 통해 "농업혁명과 인쇄혁명,산업혁명, 정보화혁명 등 인류 문명의 4대 혁명이 모두 농업기술과 인쇄술, 기계공업, 컴퓨터와 반도체 기술 등 과학기술의 혁명으로 인해 일어났다"며 과학기술의 중요성을 역설했다. 박 장관은 또 "0과 1로 모든 것을 표현하는 디지털은 동양의 음양 개념과 상통하므로 사괘가 그려진 태극기는 곧 디지털의 상징이며 우리나라는 디지털의 종주국"이라고 말했다. 다음은 박 장관의 이날 강연 내용을 요약 소개한다.

• The Korean Publising Journal, Monthly
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• s.173
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• pp.48-48
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• 1995

인류문명 속에서 책과 기억은 '역'의 함수관계를 맺어왔따. 다니엘 부어스틴의 책에는 이 흥미로운 역사가 묘사돼 있다. 인쇄술이 퍼지기 전, 기억의 전성기는 책이 등장하면서부터 소멸되기 시작한다. 망각이 기억의 전제조건이라는 역설도 등장한다. 하지만 기억은 주체의 마지막 보루가 아닐는지.

• Journal of Broadcast Engineering
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• v.21 no.5
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• pp.704-713
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• 2016

Recently, the value and the status of the body that are due to the mobile wearable device have attracted attention globally confusing in media convergence age. The mobile wearable device connect worldwide that are networked to overcome the limitations of space and time, also it provide a great opportunity to be able to us to open a new cultural experience and value to the populace. In this study, spatial information acquired by the virtual reality 360 degrees camera around the Gangnam station. Also, extended spatial experience performed by use of virtual reality headset, smart phone connected to the Youtube platform. Sense of body can also lose its value due to voyeurism, it is facing the transformational period in civilization. In conclusion, through deep research into the intersections of technology and a human being for the future, maintaining the proper balance is the key. Therefore, this study identified the need for interdisciplinary research.

• Korean Journal of Construction Engineering and Management
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• v.14 no.2
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• pp.131-140
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• 2013

Econometric forecast models based on past time-series data have been applied to a wide variety of applications due to their advantages in short-term point estimating. These models are particularly used in predicting the impact of governmental research and development (R&D) programs because program managers should assert their feasibility due to R&D program's huge amount of budget. The construction governmental R&D programs, however, separately make an investment by dividing total budget into five sub-business area. It make R&D program managers difficult to understand how R&D programs affect the whole system including economy because they are restricted with regard to many dependent and dynamic variables. In this regard, system dynamics (SD) model provides an analytic solution for complex, nonlinear, and dynamic systems such as the impacts of R&D programs by focusing on interactions among variables and understanding their structures. This research, therefore, developed SD model to capture the different impacts of five construction R&D sub-business by considering different characteristics of sub-business area. To overcome the SD's disadvantages in point estimating, this research also proposed the method for constructing quantitative forecasting model using qualitative data. Understanding the different characteristics of each construction R&D sub-business can support R&D program managers to demonstrate their feasibility of capital investment.

• (The)Study of the Eastern Classic
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• no.37
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• pp.441-471
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• 2009

Both in the East and the West, the most classical question in political philosophy was 'what is truly a good life?' 'Good life' and 'good politics' are thus essentially tied together. Mencius (孟子, B.C385-303/302) was not exception to this belief. It is not an exaggeration that his Mencius, the treatise that encapsulates his whole views, begins and ends with good life and good politics. He began with new definitions of good life and politics and the rest elaborates why they are so. This paper attempts to systematically approach to what Mencius thinks as a good life in terms of political thoughts. Confucius, his intellectual mentor, asserted that the most humane human life is a civilized life and it means to realize the value of 'Yin (仁: Grace)' and thus set his good life from previous ones. Mencius concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. The 'good life' for Mencius consists of 1) the life in which the ruler does not monopolize joy but shares it with people, that is '$Y{\breve{o}}mindongrak$(與民同樂)' or '$Y{\breve{o}}minhaerak$(與民偕樂)' and 2) the life, based on this political foundation, that pursues the life of 'Five Ethics (五倫)' in which each individual member of society has its share in it. Mencius discussed about 'Four Virtues (四德)', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life. On the other hand, he devised the political device of '$YinJ{\breve{o}}ng$ (仁政: Gracious Politics)' as a practical tool for it. Furthermore, he asserted 'Good people theory (養民論)' as the first condition for the good politics, '$YinJ{\breve{o}}ng$' and 'Education of people theory (敎民論)' as the final one. As Mencius inherited Confucius effort for a good life with the theory of '$YinJ{\breve{o}}ng$', the so-called Zhuxi scholars inherited his as 'Sugichiin (修己治人: cultivate yourself and then order society)' after 1500.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.2
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• pp.90-103
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• 2009

The poem 'Kyungjusipiyung(慶州十二詠)' written by Seo, Geo-jeong(徐居正) describes sentiments felt for the ruined historical and cultural landscape of Silla's capital city, Kyungju. It differs from the existing 'Eight Sceneries(八景)' as it conveys the strong metaphorical aesthetics of ruins as the episodes and figures are sung, as well as the myths and stories related to the representative holy places of the Silla culture: Gyelim(鷄林), Banwolseong(半月城), Najeong(蘿井), Oneung(五陵), Geumosan(金鰲山), the scenic beauty of deep placeness, Poseokjeong(鮑石亭), Mooncheon(蚊川), Cheomseongdae(瞻星臺), Boonhwangsa(芬皇寺), Youngmyosa(靈妙寺) and Grave of the General Kim Yu-Sin(金庾信墓). Compared with the former "Eight Sceneries" Poems, including Seo Geojeong's 'Kyungjusipiyung', there is a difference in the content of theme recitation, as well as in structure and form, especially with the deep impression of the classical features of the meanings and acts. The sequence of theme recitation seems to be composed of more than two visual corridors visited during trips that last longer than two days. The dominant emotions expresses in this poem, through written in the spring, are regret and sadness such as 'worn', 'broken and ruined', 'old and sad', without touching on the beauty of nature and the taste for life that is found in most of the Eight Sceneries Poems. Thus, the feelings of the reciter himself, Seo, Geo-jeong, about the described sceneries and their symbolism are more greatly emphasized than the beauty of form. The characteristic aspect of his experiences of ruins expressed from 'Kyungjusipiyung' is that the experiences were, first of all, qualitative of the aura conveyed; that is, the quality omnipresent throughout the culture of Silla as reflected in the twelve historical and cultural landscapes. In this poem, the cultural ruins of the invisible dimension such as the myths and legends are described by repetition, parallelism, juxtaposition, reflection and admiration from the antiphrases, as well as the civilized ruins of the visible dimension such as the various sceneries and features of Kyungju. This seems to be characteristic of the methods by which Seo, Geo-jeong appreciates 'Silla' in the poem 'Kyungjusipiyung'. Ruins as an Aesthetic Object imply the noble pride of Seo, Geo-jeong in identifying himself with the great nature of ruins. In 'Kyungjusipiyung', the images of the ruins of Silla and Kyungju are interspersed in spite of his positive recognition of 'the village of Kyungju' based on his records. However, though the concept of ruins has a pessimistic tone connoting the road of extinction and downfall, the aspect here seems to ambivalently contain the desire to recover and revive Kyungju through the Chosun Dynasty as adominant influence on the earlier Chosun's literary tide. The aesthetics of the scenery found in Seo, Geo-jeong's 'Kyungjusipiyung' contain the strongest of metaphor and symbolism by converting the experiences of the paradoxical ruins into the value of reflective experiences.